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作 者:吴铮强[1] 荆鹏超 Wu Zhengqiang;Jin Pengchao(School of History,Zhejiang University,Hangzhou 310058)
机构地区:[1]浙江大学历史学院,杭州310058
出 处:《浙江社会科学》2024年第10期117-127,160,共12页Zhejiang Social Sciences
基 金:2022年浙江省哲学社会科学规划重点课题“探索共治:永嘉学派的政治实践”(21WH70083-1Z)阶段性成果。
摘 要:在复杂的学术、科举与政治局面中,北宋的周行己、许景衡以“专门之学”的方式对洛学形成了既承认其义理之学又排斥其政治应用价值的独特态度。薛季宣和陈傅良的制度之学的实践,是要修正二程理学存在的不足。叶适主张重新阐明“道之本统”,表现出与理学争道统的姿态,即全盘地论证自己的主张是儒学的正统。然而程朱理学在南宋仍长期被视为“专门之学”,这也为永嘉学派在承认程朱理学价值的同时又与之互争正统提供了条件。道学集团坚持“一道德”的普遍主义立场,绝不容忍对其“专门之学”的定位,结果永嘉学派在回应道学指责的过程中被动地通过“道”为“事功主义”构建了一套哲学本体基础。In the complex academic,imperial examination,and political landscape of the Northern Song Dynasty,Zhou Xingji and Xu Jingheng adopted a unique attitude towards Luoxue(Luo School of Neo-Confucianism),acknowledging its philosophical principles but rejecting its political application through the lens of“specialized learning.”Xue Jixuan and Chen Fuliang practiced the study of institu‐tions approach aimed at correcting the deficiencies of the Cheng Brothers’Neo-Confucianism.Ye Shi,on the other hand,advocated for re-clarifying the“original tradition of the Way,”demonstrating a pos‐ture of competing with Neo-Confucianism for the orthodox Confucian tradition by comprehensively ar‐guing that his propositions represented the true orthodoxy.However,Cheng-Zhu Neo-Confucianism was still considered“specialized learning”for a long time in the Southern Song Dynasty,which provid‐ed conditions for the Yongjia School to acknowledge the value of Cheng-Zhu Neo-Confucianism while also competing with it for orthodox status.The Daoist group adhered to a universalist stance of“one mo‐rality,”intolerably resisting its classification as“specialized learning.”Consequently,the Yongjia School passively constructed a philosophical ontology for pragmatism through the concept of“the Way”in response to the criticisms from the Daoist group.
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